SWAMI KRISHNANANDA : THE REALISATION OF THE ABSOLUTE | TROTA | Brahman is not a process or a collection of many particulars , not a multitude of many finites . No amount of accumulation of relatives , however vast that may be , can make up the Absolute . An aggregate of finites can give us a huge mass of finites , but not the Infinite — spatial immensity or vastness is not infinitude . The Absolute transcends all finites , but includes everyone of them . It does not become . It is . Becoming is not completeness of existence , whereas perfect Being implies Fullness .

The world is a presentation of outward variety and seeming contradiction in existence .

It is a disintegrated appearance of the Absolute , a limited expression of Infinitude , a degeneration of the majesty of immortal Consciousness , a diffused form of the spiritual Completeness , a dissipated manifestation of changeless Eternity .

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Each of such separated entities of the world claims for itself an absolutely independent existence and regards all objective individuals as the not-Self .

The not-Self is always considered to be in absolute contradiction to or at least absolutely distinguished from the self’s own localised being .

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The exclusion of other limited objective bodies from one’s own subjective self involves a relation between the two , and this relation is the force that keeps intact the network of diverse consciousness .

Everything hangs on the other thing for its subsistence through contact .

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A lack of the character of self-sufficiency discloses the deceitful nature of the relative reality of things marked off within themselves .

The obvious fact that every demarcated entity expresses within itself an urge to relate itself to other objective beings through internal psychoses and sense-operations points out the inability and impossibility of individualised centres of consciousness to maintain the apparent truth of their professed self-existence .

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The universe rolls on ceaselessly in the cycle of time , and reveals a newer characteristic of itself every moment .

Things do not rest in themselves but ever pass away into something else .

Everything in this universe is change .

Change is the law of life .

Nothing is without changing itself .

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An inadequacy felt in the attainments of the current state of existence is the forerunner of all enterprises in the life of the individual .

Action is impossible unless the self feels in itself a deficiency which can be filled up by an active endeavour to possess the missing part that would contribute to the completion of its nature .

A felt necessity for a fuller state of experience is the source of all attractions and repulsions .

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The whole cosmos seems to be a restless field where dynamic powers are arrayed in battle as if to extirpate themselves for a nobler cause .

Tranquillity can well be said to be non-existent in the history of the space-time world .

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Struggle is the meaning of phenomenal endurance .

The Upanishads solve the riddle of relative strife through the intuitive perception of the Essence .

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The heroic leap of the individual into the unknown is the expression of the want of a superior joy .

The dissatisfaction with limitedness in life directs the soul to catch the fullness of perfection in the truth of its Integrality , with which the individualised condition is not endowed .

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Hence , universal movement and individual effort , though differing in their altruism of nature , can be understood as a reflection of the tendency to Self-Perfection of Being .

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The pressure of the truth of the absoluteness of consciousness is the source of the force that compels individuals to transcend their finitude and find their eternal repose in it alone .

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This permanent Verity is the supreme object of quest through the cosmical endeavour in creation , wherein alone all further impulses for externalisation of forces are put an end to .

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The desire to become the All terminates in the experience of Infinitude . This aspiration to transcend states and things points to the unreal character of the universe .

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" The one Being the wise diversely speak of . "— Rigveda I.164.46

" There is nothing diverse here . "— Katha Up. IV.11

" Existence is One alone without a second . "— Chh. Up. VI.2.1

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The life of every individual bears connections with the lives of other individuals in varieties of ways , in accordance with the degree of its awareness of Reality .

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Every thought sets the surface of existence in vibration and touches the psychic life of other individuals with a creative force the capability of action of which is dependent on the intensity of the affirmation of the mind generating that thought .

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Objects entirely cut off from one another can have no relation among themselves .

Sense-perception , cogitation and understanding are messengers of the fact that there exists a fundamental substratum of a uniform and enduring Consciousness .

Cognition is impossible without a pre-existent link between the subject and the object .

" Hammer on ! hammer on ! " is the first principle of success . Without work you can never succeed . A lazy person is bound to perish in the " struggle for existence " , one cannot live , one must die .

Rise to the GOD-Consciousness to such a degree that for you your past relations may become a complete blank . . . Your relation to the world should become the relation of GOD to the world ; an entire change .

From one point of view , mind and intellect are not Brahman ; but on the other hand , mind and intellect are nothing else but Brahman , even the body is nothing else but Brahman , and Everything in the world is nothing else but Brahman .

Can you transfer your consciousness ? Put it here , your consciousness should sit here . Can it sit here ? Now it is inside your body . It is operating through the body and you are seeing through the aperture of your eyes and then perceiving a person like me here .

Immanuel Kant is said to have been woken up by Hume from " dogmatic slumber " and brought about a " Copernican revolution " in the field of philosophy . In Kant we begin to reap the ripe fruits of philosophy , for it is here that it shows signs of its having reached maturity and full development .

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PRABODHASUDHAKARA | THE NECTAR OCEAN OF ENLIGHTENMENT | PART 2 | DEVOTION | SRI ADI SANKARACARYA | TRANSLATION & BHASYA BY SAMVID | PSNOE SERIES || The devotional fervour which the author exhibits in the four concluding sections of this work would appear to be in sharp contrast with the author's relentless pursuit of truth through rational enquiry , found in the earlier sections .

I am composing the Atmabodha , or Self-Knowledge , to serve the needs of those who have been purified through the practice of austerities, and who are peaceful in heart , free from cravings , and desirous of Liberation .

One who has one's mind Self-absorbed through Yoga , and who has the vision of sameness everywhere , sees this Self existing in everything , and everything in one's Self . | One who sees Me in everything , and sees all things in Me — I do not go out of one's vision , and one also is not lost to My vision .

Some minds with too much self reliance in themselves , and without considering the true nature of things , give them different forms and colours , according to their own conceptions and opinions , though far from truth .

VOL 1 | BOOK II | CHAP XVII | VERSE 10 | ON THE CONTENTS OF THE WORK | IT CONTAINS SIX BOOKS all fraught with sentences full of reason , and each distinct from the other in its import . It has many verses containing chosen examples on all subjects .

DANGEROUS HABIT OF CONSTANT SELF JUSTIFICATION | To go on claiming this so-called freedom , which is no more than a subjection to certain ignorant cosmic forces , is to indulge in a blind contradiction and to claim the right to lead a double life

Imagination in the mind always exaggerates . Exaggeration is a modification of lie . Aspirants should not exaggerate . They should utter words with mathematical and scientific precision . An aspirant is asked to give up company and observe Mouna .

MahaBhava is a Divine Ecstasy . It shakes the body and mind to their very foundation . It is like a huge elephant entering a small hut . The house shakes to its foundation . Perhaps it falls to pieces .

Athato bhaktim vyakhyasyamah | 1. Now , therefore , we shall teach Bhakti , or the Religion of Divine Love . 2. Now , therefore , I will try to explain the process of devotional service . 3. Now , therefore , the doctrine of devotion we shall expound .

Rama has written in simple language , the ordinary thoughts and ideas that satisfy the mind and show the Divine Vision to the writer both within and without . The whole world shining like the diamond is becoming the Divine Ocean .

OM! In Humans , The Past exists only in memory , which is retention , replaying , reconfiguration of stories , fantasies , fiction ; The Future is expectation and fantasy : These thoughts play in The Present , creating a false sense of continuity of personality — Nothing but DREAMING it is .|| SSSV 32.3 ||